Ezra 10:35

KJV

Benaiah, Bedeiah, Chelluh,

KJV (with Strong's)

Benaiah {H1141}, Bedeiah {H912}, Chelluh {H3622},

Complete Jewish Bible

B'nayah, Bedyah, K'luhu,

Berean Standard Bible

Maadai, Amram, Uel, Benaiah, Bedeiah, Cheluhi,

American Standard Version

Benaiah, Bedeiah, Cheluhi,

Commentary

### SUMMARY
Ezra 10:35, a concise listing of three names—Benaiah, Bedeiah, and Chelluh—is part of a comprehensive roster detailing the men of Israel who had taken foreign wives in violation of God's covenant law. This verse, situated within the larger narrative of spiritual reform under Ezra's leadership, underscores the meticulous and painful process of national purification and repentance. It highlights the individual accountability within a community-wide commitment to rectify a severe transgression that threatened the spiritual integrity and distinct identity of the returning exiles.

### CONTEXT
* **Literary Context:** Ezra 10:35 is found within the concluding section of the Book of Ezra, specifically in the detailed list of men who had intermarried with foreign women [Ezra 10:18-43](/ezra/10-18 "Ezra 10:18-43 - List of Those Who Had Married Foreign Wives"). This list is the direct outcome of the people's solemn covenant, made in response to Ezra's fervent prayer and anguish over their sin [Ezra 9:1-15](/ezra/9-1 "Ezra 9:1-15 - Ezra's Prayer of Confession"). Following Shecaniah's proposal and the people's agreement to put away their foreign wives and children [Ezra 10:1-5](/ezra/10-1 "Ezra 10:1-5 - The People's Covenant to Repent"), a commission was established to investigate and enforce this decree [Ezra 10:6-17](/ezra/10-6 "Ezra 10:6-17 - The Commission to Investigate Intermarriage"). The names in verses 18-43, including Benaiah, Bedeiah, and Chelluh, represent the individuals identified and held accountable in this painful but necessary process of spiritual cleansing and restoration of the covenant community.
* **Historical & Cultural Context:** The events of Ezra 10 occur after the first wave of Jewish exiles had returned to Jerusalem from Babylon, having been granted permission by King Cyrus of Persia. Their primary mission was to rebuild the temple and re-establish their life in the land of Judah. A critical aspect of their identity as God's chosen people was their covenant relationship with Yahweh, which mandated separation from the idolatrous practices and peoples of the surrounding nations. Intermarriage with non-Israelites was explicitly forbidden in the Mosaic Law [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage"), not merely for ethnic purity but primarily to prevent spiritual syncretism and apostasy. The concern was that foreign wives would lead the Israelites to worship other gods, thereby corrupting their faith and undermining their unique covenant identity. This historical context underscores the severe spiritual threat posed by intermarriage and the radical measures deemed necessary to preserve the purity of the returning community.
* **Key Themes:** The verse, as part of its broader chapter and book, contributes to several significant themes. Foremost is the theme of **Obedience to God's Law**, emphasizing the absolute necessity of adhering to divine commands, particularly those designed to preserve Israel's spiritual integrity and covenant relationship with God. Another prominent theme is **National Repentance and Accountability**, where the naming of individuals highlights both the widespread nature of the sin and the personal responsibility each person bore in the collective act of turning back to God. This painful act also underscores the theme of **Spiritual Purity and Separation**, stressing the imperative for Israel to remain distinct from pagan influences to maintain their unique identity as God's holy people. Finally, the narrative powerfully illustrates the **Consequences of Disobedience** and the drastic, sometimes heartbreaking, measures required to address sin and restore right relationship with God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Benaiah (Hebrew, _Bᵊnāyāh_):** This common Hebrew name means "Yahweh has built" or "Yahweh builds." It is ironic in this context, as the individual bearing a name signifying divine construction is part of a list of those whose actions threatened to dismantle the spiritual foundation of the community. The inclusion of such a meaningful name subtly highlights the tension between God's design for His people and their straying from it.
* **Bedeiah (Hebrew, _Bēḏeyāh_):** Meaning "Servant of Yahweh" or "In the hand of Yahweh," this name, like Benaiah, carries a strong theological connotation. Its presence here reinforces the idea that even those with names reflecting devotion to God had fallen into sin, underscoring the pervasive nature of the problem and the universal need for repentance and realignment with God's will.
* **Chelluh (Hebrew, _Ḵelūh_):** This name is less common and its precise etymology is debated, though some suggest it might relate to "completion" or "finished." Regardless of its specific meaning, its inclusion, alongside the other names, emphasizes the thoroughness and comprehensiveness of the investigation and the finality of the decree. The simple listing of these names, without further comment, serves as a stark record of personal accountability.

#### Verse Breakdown
* **"Benaiah, Bedeiah, Chelluh":** This clause presents three distinct names, part of a longer list of men from the family of Bani (as indicated in the broader context of Ezra 10:29-34). The simple, declarative listing of these names is profoundly significant. It signifies that the reform was not a general or abstract decree but a meticulously executed process involving specific individuals. Each name represents a person who had transgressed the covenant law by taking a foreign wife and who was now publicly identified as part of the community's painful act of repentance and restoration. The very act of naming underscores personal accountability and the thoroughness of the spiritual audit conducted under Ezra's leadership, emphasizing that the sin was widespread and required a specific, individual response.

#### Literary Devices
The primary literary device at play in Ezra 10:35, and indeed throughout the latter half of the chapter, is **Listing** or **Cataloging**. The sheer volume of names presented in a stark, unembellished manner serves to emphasize the widespread nature of the intermarriage problem and the comprehensive scope of the reform. This detailed enumeration also functions as a form of **Testimony** or **Record-Keeping**, providing a historical document of the community's sin and their subsequent, painful act of repentance. The **Repetition** of names, though not within this single verse, is evident across the chapter, reinforcing the thoroughness of the investigation and the personal accountability of each individual. While seemingly mundane, this literary choice imbues the passage with a sense of gravity and historical weight, highlighting the seriousness of the sin and the radical nature of the required purification.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:35, though a mere listing of names, powerfully connects to the overarching biblical theme of God's holiness and His demand for a set-apart people. The prohibition against intermarriage was not a trivial social custom but a foundational aspect of Israel's covenant identity, designed to prevent spiritual compromise and preserve the purity of their worship of Yahweh. The drastic measures taken, including the painful separation of families, underscore the absolute seriousness of spiritual defilement and the lengths to which God's people must go to restore their relationship with Him. This narrative teaches that true repentance involves not just confession but concrete, often costly, actions to align one's life and community with God's revealed will, prioritizing divine standards above personal comfort or social norms. It is a stark reminder that compromise with the world's values can lead to spiritual decay and that radical obedience is sometimes required for restoration.

* [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")
* [Nehemiah 13:23-27](/nehemiah/13-23 "Nehemiah 13:23-27 - Nehemiah's Confrontation of Intermarriage")
* [2 Corinthians 6:14](/2_corinthians/6-14 "2 Corinthians 6:14 - Do Not Be Unequally Yoked")

### REFLECTION AND APPLICATION
While the specific cultural context of intermarriage with pagan nations is distinct from contemporary challenges, the underlying principles of spiritual purity, uncompromising obedience, and the necessity of radical repentance remain profoundly relevant for believers today. Ezra 10:35, embedded in a narrative of painful but necessary reform, calls us to critically examine areas in our own lives and in our faith communities where we might have allowed worldly influences or compromised values to subtly erode our devotion to Christ. It challenges us to identify and decisively deal with anything that hinders our spiritual integrity or distracts us from our primary allegiance to God. True repentance, as exemplified here, often requires difficult, tangible steps to rectify past wrongs and align our lives more fully with God's word, prioritizing His holiness above all else. It is a call to be set apart, not merely in outward appearance, but in the deepest convictions of our hearts, ensuring that our lives reflect the distinctiveness of Christ's kingdom.

#### Questions for Reflection
* **What "foreign influences" or compromises, whether in thought, habit, or relationship, might be subtly eroding my spiritual purity or diverting my allegiance from Christ today?**
* **Am I willing to take radical, painful, and decisive steps to align my life fully with God's will, even if it means sacrificing personal comfort, worldly acceptance, or cherished patterns?**
* **How does the principle of individual accountability, highlighted by the naming of individuals in Ezra 10, apply to my personal walk with God and my participation within my faith community?**

### FAQ
**Why was intermarriage such a severe sin in Ezra's time, warranting such drastic measures?**

Answer: In Ezra's time, intermarriage with people from surrounding pagan nations was considered a severe sin primarily because it directly threatened the spiritual purity and covenant identity of Israel. The prohibition, explicitly stated in the Mosaic Law [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage"), was not based on racial prejudice but on the spiritual danger of idolatry and syncretism. Foreign wives often brought their gods and religious practices into Israelite homes, leading the Israelites to abandon Yahweh and worship other deities. This had been a recurring problem throughout Israel's history, frequently resulting in divine judgment. For the returning exiles, who had just experienced the devastating consequences of national unfaithfulness, maintaining their distinctiveness and exclusive devotion to Yahweh was paramount for their spiritual survival and for preserving the lineage through which the Messiah would come. The drastic measures, though painful, were deemed essential to prevent the complete spiritual assimilation and eventual demise of God's chosen people.

### CHRIST-CENTERED FULFILLMENT
While the specific command regarding intermarriage with pagan nations was unique to Old Testament Israel's covenant identity, the underlying principle of spiritual purity and radical separation from anything that compromises devotion to God finds its ultimate fulfillment and transformation in Christ. In the New Covenant, believers are called to be a holy people, set apart not by ethnic lineage or adherence to ceremonial law, but by their union with Christ and the indwelling of the Holy Spirit. Jesus himself is the ultimate "separation," the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), making us pure before God. The "putting away" of foreign wives in Ezra's time foreshadows the radical call for believers to "put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness" [Ephesians 4:22-24](/ephesians/4-22 "Ephesians 4:22-24 - Putting Off the Old, Putting On the New"). We are exhorted not to be "unequally yoked with unbelievers" [2 Corinthians 6:14](/2_corinthians/6-14 "2 Corinthians 6:14 - Do Not Be Unequally Yoked"), not in a legalistic sense, but in a spiritual sense, ensuring that our deepest allegiances and life partnerships align with our commitment to Christ. Our identity is now found in Christ, and our call is to live a life of spiritual purity, empowered by the Holy Spirit, as we await His return as the [Bridegroom for His pure bride](/revelation/19-7 "Revelation 19:7 - The Marriage Supper of the Lamb").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.